Bhagavadgita !

Chapter 6 Atma samyamana yoga !

Slokas with meanings

Sloka Text in Devanagari, Kannada, Gujarati, Telugu, English

||om tat sat||

SriKrishna Parabrahmane Namah
Sixth Chapter
Atmasamyamana yoga

This chapter is called Atmasamyamana yoga

"Atma samyamana" means controlling the Self.

The complex of "Self" consists of mind, intellect, and the sensory organs. Controlling Self means effectively controlling all these too! How to accomplish that is the gist of this chapter.
The answer comes as 'Dhyana' or "meditation" as the means to control Self. In fact many people call this chapter by the name of "Dhyana Yoga" or the path of meditation.

This chapter starts with the Krishna's teaching.

श्री भगवानुवाच:

अनाश्रितः कर्मफलं
कार्यं कर्म करोति यः।
स सन्न्यासी च योगी च
न निरग्निर् न चाक्रियः ||1||

||Sa|| यः कर्मफलं अनाश्रितः कर्म कार्यं करोति सः सन्न्यासी | सः योगी च। निरग्निः च न। अक्रियः च न॥

Sloka meanings:

अनाश्रितः कर्मफलं -not depending on the fruits of action
यः कार्यं कर्म करोति - the one who performs action
स सन्न्यासी च - that person is Sannyasi/renouncer
योगी च - and also Yogi
न निरग्निर्नचाक्रियः Not the one who gave up fire rituals or the actions.

Sloka summary:

"The one who does his work without concern for the fruits is called "Sanyasi" as also "Yogi". But not the one who gave up the fire rituals or actions." ||1||

Fire rituals refer to the daily actions ordained for a "Grihastha". These are in the form of various Homas people perform. One who performs Homas is obviously not a Sanyasi. So just by giving up the daily rituals one does not become a "Sanyasi"!

One may wonder who is Sanyasi? He is the one who renunciates. And what does he renunciate?
The general understanding of a Sanyasi is that he renunciates all actions, all those tools of actions, all the fruits of actions, as well as all the thoughts about fruits of actions. This is an old definition.

Krishna brings a new clarity on who is a Sanyasi. He says Sannyasa or the path of renunciation is about the renunciation of fruits of action along with such intent for fruits, not the renunciation of action itself.

In Karma yoga or the path of action too, the doer while performing action, renunciates the fruits of action as well as the intent for fruits in action. Thus in both paths of action and path of renunciation the fruits of action as well as the intent for fruits of action are renunciated. Here this definition blurs the line between a Sannyasi and a Karma Yogi. So Krishna elaborates that "Sanyasi" or "Yogi" are one and the same. "सः सन्न्यासी च योगी च। "

More importantly, one who gives up "Sankalpa" or "declaration of wishes" only can become a "Sanyasi". This is elaborated in the sloka 2

Sloka 2

यं सन्न्यासमिति प्राहुः
योगं तं विद्धि पाण्डव |
न हि असन्न्यस्त संकल्पो
योगी भवति कश्चन ||6.2||

स॥ हे पाण्डव ! यं सन्न्यासम् इति प्राहुः तं योगं इति विद्धि | असन्न्यस्त संकल्पः योगी न भवति कश्चन हि |||2||

Sloka meanings:

यं सन्न्यासम् इति प्राहुः - that which people call as Sannyasam
योगं तं विद्धि पाण्डव - know that is Yoga
असन्न्यस्तसंकल्पो - the one who cannot give up that intent
योगी न भवति कश्चन - he cannot become a Yogi

Sloka summary:
"That which people call as Sannyasa, know that is Yoga. The one who cannot give up the intent, cannot become a Yogi." ||2||

Here Sannyasa is same as Yoga. What is the "Yoga" referred to here. Is it Jnyana Yoga or Karma Yoga or Bhakti Yoga etc.? Let us examine all the Yogas in this context.

In Jnyana Yoga, the ज्ञान योगि with his ability of discrimination, distinguishes between Self/ आत्म and non-Self/ अनात्म and rejects अनात्मand focusses on the enquiry of आत्म. We can also say that he distinguishes between knowledge and ignorance and rejects ignorance. Here the rejection of अनात्म is Sannyasa or renunciation of अनात्म.
So the Sannyasa and Yoga are same in Jnyana Yoga.

Now consider Karma Yoga, which is about Nishkama Karma.
The Karma Yogi performs the action,
-free of the ownership of action,
-free of wish for the fruits of action,
-free of intent for ownership for self
So the Karma yogi also has renunciation.
So the Sannyasam and Yoga are same in Karma Yoga

In case of Dhyana Yoga too "बाह्य स्पर्षेषु असक्त आत्मा", the yogi performing Dhyana - pushes away the external thoughts and focusses on the inner self. Here it is the renunciation of external thoughts.
So the Sannyasa and Yoga are same in Dhyana Yoga

In case of Bhakti Yoga too, the Bhakti Yogi focusses on the Supreme being to the exclusion of everything else.
So "योगं तं विद्धि पाण्डव" is a valid statement irrespective of path of Yoga one is in.

Sloka 3

कर्मकारण मुच्यते |
योगारूढस्य तस्यैव
शमः कारण मुच्यते ||3||

स॥ योगं आरुरुक्षोः मुनेः कर्म कारणं (इति) उच्यते | योगारूढस्य तस्यैव शमः कारणं (इति) उच्यते ||

Sloka meanings:

आरुरुक्षोः - the one who wants to attain something.
योगं आरुरुक्षोः मुनेः - For the sages who wants to attain Yoga -
कर्मकारण मुच्यते - "action" is the means (6.04).
योगारूढस्य -For one who attained Yoga,
"शमः कारणमुच्यते - restraint is the means to go forward.

Sloka summary:

"For the sage who wants to attain Yoga, action is the means. For one who attained Yoga, restraint is the means to go forward." ||3||

It means that for the one who wants to attain "Yoga" the first step is "Karma" or more precisely "Nishkama karma".
With the practice of Nishkama karma one attains a mind free of extraneous thoughts and wishes. Having reached that stage wherein his mind is sensitized to purer thoughts, one is in a position to move forward through restraint.
This is true for Jnyana Yogi who having attained a mind free of other thoughts, continues on meditation about Self.

But how do we know one reached the peak. We hear that in Sloka 4

Sloka 4

यदाहि नेन्द्रियार्थेषु
न कर्मस्वनुषज्जते |
सर्वसंकल्प सन्न्यासी
योगारूढस्तदोच्यते || 4||

स॥ यदा हि इन्द्रियार्थेषु न अनुषज्जते , कर्मसु न ( अनुषज्जते) ,(सः) सर्व संकल्प सन्न्यासी ( भवति) तदा (सः) योगारूढः (इति)उच्यते ||

Sloka meanings:

योगारूढः तदोच्यते - That one is supposed to have scaled the peak of Yoga.
यदाहि नेन्द्रियार्थेषु न अनुषज्जते - when one is not attached to sense objects/attractions
कर्मसु न ( अनुषज्जते) - no longer attached to actions
सर्व संकल्प सन्न्यासी ( भवति) - has given up all sentiments/wishes etc
तदा (सः) योगारूढः (इति)उच्यते - then he is supposed to have scaled the peak of Yoga.

Sloka summary:

One is supposed to have scaled the peak of Yoga, when one is not attached to sense objects/attractions, has given up all sentiments/wishes etc. Then he is supposed to have scaled the peak of Yoga.

So, how does one achieve the peak of Yoga? This comes up in Sloka 5

Sloka 5

उद्धरेदाऽऽत्माना आत्मानं
न आत्मान मवसादयेत् |
अत्मैव ह्यात्मनो बन्धुः
आत्मैव रिपुरात्मनः ||6.5||

स॥ आत्मना आत्मानं उद्धरेत् | आत्मानं न अवसादयेत् | हि आत्मनः अत्म एव बन्धुः | आत्मनः आत्म एव रिपुः।

Sloka meanings:

आत्मना आत्मानं उद्धरेत्
One can raise himself up through his own efforts.
आत्मानं न अवसादयेत्
one shall not weaken himself.
One may be shown the way by the wise or the scriptures but ultimately the one who has to perform is himself.
That is an admirable truth. But there is something more.
अत्मैव ह्यात्मनो बन्धुः - Self (mind) is indeed the one's own friend
आत्मैव रिपुरात्मनः - Self (mind) is also one's own the foe.

Sloka Summary:

"One can lift himself up through his own efforts. one shall not lower himself. Self (mind) is indeed the one's own friend. Self (mind) is also one's owned the foe." ||5||

अत्म is a friend and अत्म is also the enemy too. If one does not conquer his runaway desires then self becomes his enemy. When one follows the good the self becomes the friend.

This is another important statement. Hence with one's own efforts one can bring himself up. The Self or Atma is indeed one's own enemy as well as his friend. That is the statement from Krishna.

There is always a battle between the "good" and "bad". The "good" leads us towards righteous paths. The "bad" always leads towards false steps. Raising oneself up through one's own intellect and efforts is about "good" winning the battle of the self. When one is not able to overcome the "bad", the mind gets diverted to false actions and effectively becomes one's own enemy. (6.06)

When you bring yourself up then the "Atman" becomes the friend.

Sloka 6

बन्धुरात्मात्मनः तस्य
येन आत्मैव आत्मना जितः।
अनात्मनस्तु शतृत्वे
वर्तेतात्मैव शत्रुवत् ||6||

स॥ एन आत्मनैव आत्मा जितः तस्य आत्मा आत्मनः बन्धुः | अनात्मनस्तु आत्मा शत्रुवत् शतृत्वे वर्तेत ||6||

Sloka meanings:

बन्धुरात्मात्मनस्तस्य The Self is a friend of that self
येन आत्मैव अत्मना जितः - by whom the mind has been controlled
अनात्मनस्तु - the one who has not conquered his mind
वर्तेत आत्मैव शत्रुवत् - operates as an enemy of the Self.

Sloka Summary:
"For the one who has conquered the mind, then that mind is his friend. For the one who has not controlled his mind, that mind operates as his enemy." ||6||

Sloka 7

जितात्मनः प्रशान्तस्य
परमात्मा समाहितः |
तथा मानावमानयोः ||7||

स॥जितात्मनः प्रशान्तस्य शीतोष्णसुखदुःखेषु तथा मानावमानयोः परमात्मा समाहितः ||

Sloka meanings:

परमात्मा समाहितः - one is in unison with Supreme self
who is that lucky person? ऎवरिकि ? ऎप्पुडु ?
जितात्मनः - the one who conquered his Self
प्रशान्तस्य - the one who is ever at peace
शीतोष्णसुखदुःखेषु - cold/heat or happiness /sorrow
तथा मानावमानयोः - honor /disgrace

Sloka Summary:
"One who is in unison with Supreme self, is the one who conquered his Self, the one who is ever at peace in all circumstances like the presence of cold/heat, or happiness /sorrow, or honor /disgrace." ||7||

It means that when one has conquered Self, he is ever at peace in the presence of the opposites. It is as though he is in unison with the Supreme Self.

Sloka 8

ज्ञानविज्ञान तृप्तात्मा
कूटस्थो विजितेन्द्रियः |
युक्त इत्युच्यते योगी
समलोष्टाश्म कांचनः ||8||

स॥ ज्ञान विज्ञान तृप्तात्मा कूटस्थः विजितेन्द्रियः समलोष्ठाश्मकांचनः योगी युक्तः इतिउच्यते ||8||

Sloka meanings:

ज्ञानमु विज्ञानमु
ज्ञानमु - knowledge
विज्ञानमु - experiencing that knowledge
ज्ञानविज्ञान तृप्तात्मा-
the one who is content with knowledge and experience
कूटस्थः - who is unshakable - immutable -( mutate)
विजितेन्द्रियः - who conquered the senses
समलोष्टाश्म कांचनः - who sees lump of earth, stone and gold alike
सः योगी - that Yogi
युक्त इत्युच्यते - is said to be the one who scaled the peak.

"One who is content with knowledge and experience, who is unshakable, who conquered his senses, who sees the lump of the earth, a stone and gold all alike, that one is said to be Yogi who excels. ||8||

Sloka 9

मध्यस्थ द्वेष्य बन्दुषु।
साधुष्वपि च पापेषु
समबुद्धिर्विशिष्यते ||9||

स॥ सुहृत् मित्र अरि उदासीन मध्यस्थ द्वेष्य बन्धुषु साधुषु पापेषु समबुद्धिः (सः) विशिष्यते ||9||

Sloka meanings:

समबुद्धिर्विशिष्यते - He excels who intellect sees things as equal
सुहृन्मित्रार्युदासीन - सुहृत् मित्र अरि उदासीन
सुहृत् - the one with good heart ,
मित्र - a friend
अरि - an enemy
उदासीन - one who is reticent or neutral
मध्यस्थ द्वेष्य बन्धुषु साधुषु
मध्यस्थ - one who is an arbiter
द्वेष्य - one who may be hated
बन्धुषु - a relative
साधुषु - good person
पापेषु - a sinner

Sloka Summary:

"He excels whose intellect sees as equal the one with good heart, a friend, an enemy, one who is reticent or neutral, one who is an arbiter, one who may be hated, a relative, good person, and a sinner." ||9||

This encompasses a wide variety of people with different mental dispositions (6.09). If one is able to look on all of them equally then that one is really the best among men. If one is able to look on all of them with an equal mental disposition, then the peace he enjoys (LGS) is incomparable. How does one achieve that state, or that mental disposition of equality towards all? Through Nishkama karma one reaches a stage, the first stage (LGS), where the mind is well disposed towards further enquiry.
That further enquiry is through hearing repeating and meditation Sravana, manana and nidhidyasana. The constant meditation leads one to the higher level.

As soon as we think of meditation several questions prop up.

Where to meditate? How to meditate? and why?
Krishna answers all the three.

Sloka 10

योगी युञ्जीत सततं
आत्मानं रहसि स्थितः |
एकाकी यतचित्तात्मा
निराशीरपरिग्रहः || 10||

स॥ योगी रहसि स्थितः एकाकी यतचित्तात्मा निराशीः अपरिग्रहः सततम् आत्मानम् युञ्जीत ||10||

योगी रहसि स्थितः Yogi sitting in solitude
एकाकी alone
यतचित्तात्मा with mind under control
निराशीः free from cravings
अपरिग्रहः accepting nothing from others
युञीत सततं आत्मानं - incessantly meditating on Self

Sitting in solitude, alone, with mind under control, free from cravings, not accepting anything from others, continuously meditate on Self or Paramatman.

As to where to meditate Krishna says, 'Establishing a seat in a clean place neither too high nor too low, sitting on a seat of cloth, skin and Kusa grass one should concentrate his mind for purification of internal organs keeping the mind and senses under control'.

How to meditate is continued, 'Holding the body and head and neck erect looking at the tip of his own nose and not looking around he should do meditation'. (6.11,12)

Slokas 11 and 12

शुचौ देशे प्रतिष्ठाप्य
स्थिरमासनमात्मनः |
नात्युच्छ्रितं नाति नीचं
चेलाजिन कुशोत्तरम्॥6.11||

त्रैकाग्रं मनः कृत्वा
यतचित्तेन्द्रियक्रियः |
उपविश्यासने युञात्
योगमात्मविशुद्धये ||6.12||

स॥ शुचौ देशे न अति उच्छ्रितं न अति नीचम् चेलाजिनकुशोत्तरम् स्थिरं आसनम् आत्मनः पर्तिष्ठाप्य, तत्र आसने उपविश्य, मनः एकाग्रं कृत्वा यतच्चित्तेन्द्रिय क्रियः आत्म शुद्धये योगं युञ्ज्यात् ||12||

स्थिरं आसनम् आत्मनः पर्तिष्ठाप्य-
placing a firm seat for himself, where?

शुचौ देशे - a clean place
न अति उच्छ्रितं - not too high
न अति नीचम् - not too low
चेलाजिनकुशोत्तरम् -
a cloth spread on a hide of deer or tiger which is spread on a kusa grass

स्थिरं आसनम् आत्मनः पर्तिष्ठाप्य, placing himself a firm seat on that
तत्र आसने उपविश्य- sitting on that seat
मनः एकाग्रं कृत्वा - concentrating his mind
यतच्चित्तेन्द्रिय क्रियः - controlling the activities of mind and other organs
आत्म शुद्धये for the purification of his mind
योगं युञ्ज्यात् practice yoga.

Sloka meaning:
"Placing himself on a firm seat which is in a clean place that is not too high, nor too low, covered with a cloth spread on a hide of deer or tiger which is spread on a kusa grass, one gets ready for meditation. Sitting on that seat. concentrating his mind, controlling the activities of mind and other organs for the purification of his mind one may practice yoga." ||12,13||

Slokas 13 and 14

समं काय शिरोग्रीवं
धारयन्नचलं स्थिरः।
संप्रेक्ष्य नासिकाग्रं स्वं
दिशश्चानवलोकयन् ||6-13||

प्रशान्तात्मा विगतभीः
ब्रह्मचारिव्रते स्थितः।
मनस्संयम्य मच्छित्तो
युक्त आसीत मत्परः ||6-14||

स॥ काय शिरोग्रीवम् कंठं समम् , अचलम् धारयन् स्थिरः , दिशः च न अवलोकयन्, स्वं नाशिकाग्रं संप्रेक्ष्य ,प्रशान्तात्मा विगतभीः ब्रह्मचारिव्रते स्थितः , मनः संयम्य, मत् चित्तः , मत् परः ,युक्तः आसीत ||13,14||

Sloka meanings:

समं काय शिरोग्रीवं the body head and neck
समं धारयन् keeping them erect evenly
अचलं स्थिरः- not moving and seated firmly
संप्रेक्ष्य नासिकाग्रं focusing on the tip of the nose
दिशश्चानवलोकयन् - not looking all around.
(The one doing meditation should be?
"प्रशान्तात्मा" - with a mind attuned to peace
"विगतभीः" - having forsaken fear
"ब्रह्मचारिव्रतेस्थितः" - following the vows of celibacy
"मनः संयम्य" - controlling the mind from stray thoughts
Thus focusing the mind on self-one should meditate on the Self. (6.14)
Krishna says - "मच्चित्तः मत्परायणः"
"मच्चित्तः thoughts anchored in Me
युक्त आसीत - the Yogi should sit
मत्परः - focused on me

Sloka Summary:

"Holding the body neck and head erect, keeping them even, not moving and seated firmly, Yogi meditates focusing on the tip of the nose, not looking all around. With a mind attuned to peace, having forsaken fear, following the vows of celibacy, controlling the mind from stray thoughts, with his thoughts anchored in me, the Yogi should sit with his mind focused on me." ||13,14||

what is the fruit of this meditation? That is elaborated in Sloka 15

Sloka 15

युञ्जन्नेवं सदाऽऽत्मानं
योगी नियतमानसः |
शान्तिं निर्वाण परमां
मत्संस्थाम् अधिगछ्छति॥ 15||

स॥ नियतमानसः योगी सदा एवम् आत्मानम् युञ्जन् , मत् संस्थाम्, निर्वाणपरमाम् शान्तिं अधिगच्छति॥15||
Sloka meanings:

युञ्जन्नेवं सदाऽऽत्मानं - सदा आत्मानं एवं युञ्जन्
always concentrating his mind
योगी नियतमानसः -the yogi having controlled his mind
शान्तिं परमां attains the ultimate peace
मत्संस्थाम् which is also my ultimate nature.
निर्वाणं अधिगछ्छति reaching the ultimate emancipation

Sloka Summary:

"Thus, always concentrating his mind, the Yogi having controlled his mind, attains the ultimate peace which is my true nature. Thus, reaching the ultimate emancipation." ||15||

Sloka 16

श्लो॥नात्यश्नतस्तु योगोऽस्ति
न चैकान्तमनश्नतः |
न चाति स्वप्नशीलस्य
जाग्रतो नैव चार्जुना ||16||

स॥ हे अर्जुन योगः अति अश्नतः तु न अस्ति | एकान्तं अनश्नतः न (योगः), अतिस्वप्नशीलस्य न , जाग्रतः च न एव ||16||
Sloka meanings:

नात्यश्नतस्तु योगोऽस्ति - न अति अश्नतः तु योगः अस्ति -
The one who eats too much has no Yoga
न चैकान्तमनश्नतः - न च एकान्तम् अनश्नतः
The one who does not eat at all also has no yoga.
न चाति स्वप्नशीलस्य - न च अति स्वप्न शीलस्य
Neither is the one who sleeps too much
जाग्रतो चैव - or sleeps too little.

Sloka Summary:

"The one who eats too much has no Yoga, the (LGS) one who does not eat at all also has no yoga.
The one who sleeps too much or sleeps too little also has no Yoga." ||16||

In Chapter 3, explaining Nishkama Karma, Krishna explains who cannot perform निष्कामकर्म (saying वेदवादरताः पार्थ नान्यदस्तीति वादिनः.). Here too Krishna was elaborating who will not be able to focus or attain the Yoga of Meditation.

We hear this again in 17th Sloka.

Sloka 17

श्लो॥युक्ताहार विहारस्य
युक्तचेष्ठस्य कर्मसु |
युक्त स्वप्नाव भोधस्य
योगो भवति दुःखहा॥17||

स॥ युक्ताहार विहारस्य कर्मसु युक्तचेष्ठस्य युक्त स्वप्नावभोधस्य योगः दुःखह भवति ||17||

Sloka meanings:

युक्ताहार विहारस्य - युक्त आहार विहारस्य
For one who has a proper measure of food and relaxation
युक्तचेष्ठस्य कर्मसु - applies himself to actions
युक्त स्वप्नाव भोधस्य - one who has a proper measure of sleep

योगो भवति दुःखहा - योगो दुःखहा भवति।
Yoga destroys all sorrows.

Sloka summary:
"For one who has a proper measure of food and relaxation, who applies himself to actions, who has a proper measure of sleep, Yoga destroys all sorrows." ||17||

Sloka 18.

यदा विनियतं चित्तम्
आत्मन्येवावतिष्ठते |
युक्त इत्युच्यते तदा ||18||

स॥ यदा चित्तं विनियतं सत् आत्मएव अवतिष्ठते, सर्वकामेभ्यः निस्पृहः, तदा युक्तः उच्यते ||18||

Sloka meanings:

यदा विनियतं चित्तम् -
when a well-controlled mind
अत्मन्येववतिष्टति -( यदा) अत्मन्येव अवतिष्टति
abides solely in the Self,
(यदा) निस्पृहास्सर्वकामेभ्यो - निस्पृहह सर्वकामेभ्यो
free of cravings for objects of desire
युक्त इत्युच्यते तदा - युक्त इति उच्यते तदा
(तदा) Then such a one is said to have attained Yoga.

Sloka summary:

"When a well-controlled mind abides solely in the Self, free of cravings for objects of desire. Then one is said to have attained Yoga 18||

How is the mind of the person in meditation? This is described as a wonderful picture painted in sloka (6.19)

Sloka 19

यथा दीपो निवातस्थो
नेङ्गते सोपमा स्मृता |
योगिनो यतचित्तस्य
युञ्जतो योगमात्मनः ||19||

स॥ निवातस्थः दीपः यथा नञ्जते सा आत्मनः योगम् युञ्जतः योगिनः यतचित्तस्य उपमा स्मृता ||19||
Sloka meanings:

यथा दीपो निवातस्थो - (यथा) just as a light in a windless spot
नेङ्गते - न इङ्गते - does not flicker
सोपमा स्मृता - स उपमा स्मृता
That simile is remembered (with reference to a Yogi).

युञ्जतो योगमात्मनः - तनलो योगमुनु ( ध्यानमुनु) अभ्यसिंचुचुन्न
one practicing Yoga
योगिनो यतचित्तस्य - यत चित्तस्य योगिनः
whose mind is controlled.

Sloka Summary:

"The mind of Yogi who is practicing Yoga does not flicker, just like the flame of light in a windless spot." ||19||

We hear more about Dhyana Yoga in the next four Slokas.

Sloka 20

यत्रो परमते चित्तं
निरुद्धं योगसेवया |
यत्रचैवात्मना आत्मानं
पश्यन्नात्मनि तुष्यति॥20||

स॥योग सेवया निरुद्धम् चित्तम् यत्र उपरमते , यत्र आत्मना आत्मानं पश्यन् आत्मन्येव तुष्यति , (तं योग सञ्जितम् विद्यात् )||20||

Sloka meanings:

यत्रो परमते चित्तं निरुद्धं- यत्र निरुद्धं चित्तं परमते
where fully controlled mind attains peace
योगसेवया - by practice of Yoga
यत्रचैवात्मना आत्मानं पश्यन् - यत्र च एव आत्मना आत्मानं पश्यन्
where also one sees Self with his mind,
आत्मनि तुष्यति - delights in his own mind ( Self)
(That you know as Yoga.)

Sloka summary:
"Where fully controlled mind attains peace by practice of Yoga, where also one sees Self with his mind, and delights in his own mind (Self), that you know as Yoga." ||20||

Sloka 21

सुखमात्यन्तिकं यत्तत्
बुद्धिग्राह्यमतीन्द्रियम् |
वेत्ति यत्र न चैवायं
स्थितश्चलति तत्त्वतः॥21||

स॥ यत्र स्थितः अयम् यत् अतीन्द्रियम् बुद्धिग्राह्यम् अत्यन्तिकं च तत् सुखम् वेत्ति च, तत्त्वतः नैव चलति (तं योग सञ्जितम् विद्यात्) |21||
Sloka meanings:

अत्यन्तिकं यत् - when one experiences endless bliss,
बुद्धिग्राह्यमतीन्द्रियम् (सुखम्) - बुद्धि ग्राह्यं अतीन्द्रियम् ( सुखं)
that may be grasped only by the intellect, and that is beyond senses

वेत्ति तत् सुखम् यत्र- knowing that bliss where
स्थितश्चलति तत्त्वतः- one does not swerve from that knowledge
(Know that as Yoga)

Sloka Summary:

|| "When one experiences endless bliss, that may be grasped only by the intellect, and that is beyond senses, knowing that bliss where one does not swerve from that knowledge, (know that as Yoga)." ||21||

Sloka 22

यं लभ्ध्वा चापरं लाभं
मन्यते नाधिकं ततः |
यस्मिन् स्थितो न दुःखेन
गुरुणापि विचाल्यते ||22||

स॥ यं लब्ध्वा अपरम् लाभं ततः अधिकं न मन्यते , यस्मिन् स्थितः गुरुणा दुःखेन अपि न विचाल्यते , (तं योग सञ्जितम् विद्यात्)||22||

Sloka meanings:

यं लभ्ध्वा - having obtained that
ततः चापरं लाभं - (realizes) that there is no other
मन्यते नाधिकं - thing greater than that
After getting which one does not think there is anything (LGS) greater,
(Know that as Yoga)
यस्मिन् स्थितो - anchoring in that belief
दुःखेन गुरुणापि - गुरुणापि दुःखेन-
even in a heavier sorrow
न विचाल्यते- does not overpowered.

Sloka Summary

"When having obtained that, one realizes that there is no other thing greater than that. Anchoring in that belief when even in a heavier sorrow one does not overpower, know that as Yoga." ||22||

Sloka 23

तं विद्यात् दुःख संयोग
वियोगं योगसज्ञितम् |
स निश्चयेन योक्तव्यो
योगोऽनिर्विण्णचेतसा ||23||

स॥ दुख संयोग वियोगं तं योग सञ्जितम् विद्यात् , सयोगः अनिर्विण्णचेतसा निश्चयेन योक्तव्यः ||23||
Sloka meanings:

तं - that
दुःख संयोगवियोगं - being disconnected with sorrows
योगसज्ञितम् विद्यात् - know that by the name Yoga
स योगो that yoga
निश्चयेन योक्तव्यो - is definitely to be practiced.
अनिर्विण्ण चेतसा- with an undejected mind

"(As told in the earlier three slokas), being disconnected with sorrows, know that by the name Yoga. It is definitely to be practiced with an undejected mind." ||23||

These three slokas described the state of Yoga achieved by one meditating with unwavering mind. That is realization of Self. Again, (LGS) we may have a question as to what exactly is the realization of Self?

By the practice of Yoga, the mind which attained the heights of peace is denoted by: (LGS)
- a mind that is clear and is able to see the self as the ultimate and being happy in that knowledge (6.20)
- Knowing Atman and feeling the pleasure that cannot be seen or felt by the sensory organs (6.21)
- realizing that or feeling that this pleasure he obtained is greater than any pleasure that he may get otherwise (6.22)
- not being deterred by any great sorrow
- not having any link with sorrow
That state is called the attaining Yoga.
That is also state in which one realizes self.

How to achieve that state is described in Slokas 24 and 25

Sloka 24

संकल्प प्रभवान् कामां
स्त्यक्त्वा सर्वानशेषतः |
विनियम्य समन्ततः ||24||

स॥ संकल्प प्रभवान् कामान् सर्वान् अशेषतः त्यक्त्वा , मनसा ऎव इंद्रियग्रामम् समन्ततः विनियम्य , ..||24||

Sloka meanings:

संकल्प प्रभवान् कामां - desires born out of mental constructions
त्यक्त्वा सर्वान् अशेषतः- giving up all of them wholly (without a trace)
मनसैव- with the mind
इन्द्रियग्रामं- that collection of senses
विनियम्य समन्ततः- controlling them from all sides

Sloka Summary

"Giving up all of the desires born out of mental constructions wholly (without a trace), with the mind controlling (LGS) that collection of senses from all sides, (one gets ready for the Yoga of meditation)." ||24||

Sloka 25

शनैः शनैरुपरमेत्
बुध्या धृतिगृहीतया |
आत्मसंस्थं मनः कृत्वा
न किंचिदपि चिन्तयेत् ||25||

स॥ धृति गृहीतया बुद्ध्या शनैः शनैः उपरमेत् , मनः आत्म संस्थं कृत्वा किंचित् अपि न चिन्तयेत् ||25||

Sloka meanings:

बुध्या धृतिगृहीतया - with the help of a resolute intellect
शनैः शनैः उपरमेत् - gradually attain a state of rest.
आत्मसंस्थं मनः कृत्वा - anchoring the mind in Self
न किंचिदपि चिन्तयेत् - not think of anything else.

Sloka summary:

"(Giving up all of the desires born out of mental constructions wholly, without a trace, with the mind controlling that collection of senses from all sides), The Yogi with the help of a resolute intellect, gradually attains a state of rest in the mind, anchoring the mind in Self and
not think of anything else."||25||

Sloka 26

यतो यतो निश्चरति
मनश्चंचलमस्थिरम् |
ततस्ततो नियम्यैतत्
आत्मन्येव वशं नयेत् ||26||

स॥ चंचलं अस्थिरं मनः यतः यतः निश्चरति , ततः ततः एतत् ( मनः) नियम्य आत्मनि एव वशं नयेत् ||26||
Sloka meanings:

मनश्चंचलमस्थिरं - मनः चंचलम् अस्थिरं-
the fickle and unsteady mind,
यतो यतो निश्चरति - wherever it may be travelling ,
ततः ततः - from that place
नियम्येतत् - एतत् नियम्य
having disciplined the same

आत्मन्येव वशं नयेत् - bring it under the control of Self.

Sloka Summary:

"The Yogi should bring the fickle and unsteady mind, wherever it may be travelling, and having disciplined the same bring it under the control of Self." ||26||
Sloka 27
श्लो॥ प्रशान्तमनसं ह्येनं
योगिनं सुखमुत्तमम् |
उपैति शान्तरजसं
ब्रह्म भूत मकल्मषम् ||27||

स॥ प्रशान्त मनसं शान्तरजसम् ब्रह्म भूतम् अकल्मषम् एनम् योगिनम् उत्तमम् सुखं उप एति हि ||27||
Sloka meanings:

प्रशान्त मनसं- one whose mind is profoundly tranquil ,
शान्त रजसं- One whose Rajo guna has been quietened,
ब्रह्मभूतं - one who attained Brahman,
अकल्मषं - without a taint,
एनं योगिनं - such a Yogi
उपैति सुखमुत्तमम्- attains supreme bliss.

Sloka Summary:

"One whose mind is profoundly tranquil (LGS), one whose Rajo guna has been quietened, is the one who attained Brahman, without a taint. Yogi attains Supreme Bliss."||27||

Sloka 28

श्लो॥ युञ्जन्नेवं सदा आत्मानं
योगी विगत कल्मष?
सुखेन ब्रह्मसंस्पर्शं
अत्यन्तं सुखमश्नुते ||28||

स॥ एवं सदा अत्मानम् युञ्जन् विगतकल्मषः योगी सुखेन ब्रह्म संस्पर्शम् अत्यन्तम् सुखम् अश्नुते ||28||

Sloka meanings:

युञ्जन्नेवं सदा आत्मानं - एवं सदा आत्मानं युञ्जन्
Thus anchoring the mind in the Self,
योगी विगत कल्मषः- that Yogi without a taint,
सुखेन ब्रह्मसंस्पर्शं - the bliss of contact with Brahman
अत्यन्तं सुखं अश्नुते - achieves the ultimate bliss .

Sloka Summary:

"Thus, anchoring the mind in the Self, that Yogi without a taint, achieves the ultimate bliss, the bliss of contact with Brahman." ||28||

How does one in that state feel or see?
Krishna again tells us in Sloka 29.

Sloka 29

श्लो॥ सर्वभूतस्थ मात्मानं
सर्वभूतानि चात्मनि |
ईक्षते योग युक्तात्मा
सर्वत्र समदर्शनः ||29||

स॥ योगयुक्तात्मा सर्वत्र समदर्शनः आत्मानम् सर्वभूतस्थम् सर्वभूतानि आत्मनि च ईक्षते ||29||

Sloka meanings:

सर्वभूतस्थमात्मानं - आत्मानं सर्व भूतस्थं
sees his self in all beings,
सर्वभूतानि च आत्मनि- all beings in his Self
योगयुक्तात्म - The one imbued with Yoga
सर्वत्र समदर्शनः- same ness every where
ईक्षते - sees.

Sloka Summary:

"The one imbued with Yoga sees his self in all beings, all beings in his Self. He sees sameness everywhere." ||29||

One more thought:

Sloka 30

श्लो॥ योमां पश्यति सर्वत्र
सर्वं च मयि पश्यति |
तस्याहं न प्रणस्यामि
स च मे नप्रणस्यति ||30||

स॥ यः सर्वत्र माम् पश्यति , सर्वं च मयि पश्यति तस्य अहं न प्रणस्यामि | सः च मे न प्रणस्यति ||30||

Sloka meanings:

यो मां पश्यति सर्वत्र – The one who sees me in all beings
सर्वं च मयि पश्यति – sees all beings in me
तस्याहं न प्रणस्यामि- I will not be lost to him.
स च मे नप्रणस्यति – He too will not be lost for me.

Sloka Summary

"For him, who sees Me in all beings and all beings in Me, I will not be lost to him. Nor will he be lost for Me." ||30||

Sloka 31

सर्वभूत स्थितं योमां
सर्वथा वर्तमानोऽअपि
स योगी मयि वर्तते ||31||

स॥ सर्वभूतस्थितम् माम् यः एकत्वम् आस्थितः भजति ,स योगी सर्वथा वर्तमानः अपि मयि वर्तते ||31||
Sloka meanings:

सर्वभूत स्थितं यो मां - Me, who is present in all beings
भजत्येकत्वमास्थितः - भजति एकत्वं आस्थितः
adores established in the state of Unity,
सर्वथा वर्तमानो अपि -whatever may be his way,
स योगी मयि वर्तते - That Yogi remains in Me.

Sloka Summary:

"The one established in the state of Unity, who adores Me who is present in all beings, that yogi whatever may be his way remains in Me." ||31||

"The one who is established in the philosophy that there is only one supreme consciousness that is present in all beings, will always act with (Samatva) similar feelings. Therefore, he may be meditating or busy in the worldly affairs. But being established in that thought of unity of all beings, he is always imbued with the spirit of the Supreme being." ||31||

Sloka 32

अत्मौपन्येन सर्वत्र
समं पश्यति योऽर्जुन।
सुखं वा यदि वादुःखं
सयोगी परमो मतः ||32|
स॥ हे अर्जुना ! सर्वत्र सुखं वा दुःखम् यदि वा अत्मौपम्येन समं यः पश्यति सः योगी परम(श्रेष्ठः) इति मतः ||32||
Sloka meanings:

अत्मौपन्येन - equating others with himself
सर्वत्र समं पश्यति – sees all as equal
सुखं वा यदि वादुःखं – in happiness and sorrow
सयोगी परमो मतः – Such a one is the supreme Yogi according to me.

"The yogi who equating others with himself, sees all of them as equal, such a Yogi is deemed to be the Supreme Yogin" ||32||.

Sloka 33

अर्जुन उवाच:
योऽयं योगस्त्वया प्रोक्त
स्साम्येन मधुसूधन |
एतस्याहं न पश्यामि
चञ्चलत्वात्थ्सितिं स्थिराम् ||33||

स॥ हे मथुसूधना। साम्येन यः अयं योगः त्वया प्रोक्तः एतस्य स्थिरां स्थितिम् चंचलत्वात् अहं न पश्यामि ||33||

Sloka meanings:

योऽयं योगस्त्वया प्रोक्तः - यो अयं योगः त्वया प्रोक्तः
This yoga that was spoken by you
साम्येन - consisting in equanimity
एतस्याहं न पश्यामि - I do not see that as
स्थितिं स्थिराम् - a steady state
चञ्चलत्वात्- because of fickle mindedness

Sloka summary:
Arjuna says,
"Oh Krishna, the Yoga elucidated by you consisting of equanimity, I do not see it as firm and steady because of fickle mindedness." ||33||

Sloka 34

चञ्चलं हि मनः कृष्ण
प्रमाथि बलवद्दृढम् |
तस्याहं निग्रहं मन्ये
वायोरिव सुदुष्करम् ||34||

स॥ हे कृष्णा ! मनः चंचलं , मनः प्रमाधि, मनः बलवत् धृडं इति तस्य निग्रहं वायोः इव सुदुष्करम् अहं मन्ये ||34||

Sloka meanings:

चञ्चलं हि मनः कृष्ण - Oh Krishna , this mind is fickle.
प्रमाथि बलवत् धृढं- tormentor, powerful and strong,
तस्याहं निग्रहं मन्ये - तस्य अहं निग्रहं मन्ये,
restraining that I think,
वायोरिव सुदुष्करम् - like Vayu, it is difficult.

Sloka summary

"Oh Krishna, this mind is fickle. It is a tormentor, powerful and strong. Restraining that I think, like Vayu, is difficult." ||34||
Sloka 35

श्रीभगवानुवाच :
असंशयं महाबाहो
मनो दुर्निग्रहं चलम् |
अभ्यासेन तु कौन्तेय
वैराग्येण च गृह्यते ||35||

स॥ हे महाबाहो मनः दुर्निग्रहं चलम् (इति) अशंसयम् | ( तथापि) हे कौन्तेय ! आभ्यासेनतु वैराग्येण च गृह्यते ||35||

Sloka meanings:

असंशयं महाबाहो - Oh Arjuna , there is no doubt in that.
मनो दुर्निग्रहं चलम् - Mind is indeed difficult to restrain.
अभ्यासेन तु कौन्तेय - Oh Arjuna, through steady practice
वैराग्येण च - and detachment too.
गृह्यते- can be restrained.

Sloka Summary:

"Oh Arjuna, there is no doubt in that. Mind is indeed difficult to restrain.
Oh Arjuna, through steady practice and detachment too, it can be restrained"||35||

Sloka 36

असंशयतात्मना योगो
दुष्प्राप इति मे मतिः |
वश्यात्मना तु यतता
शक्यो अवाप्तुमुपायतः ||36||

स॥असंयतात्मना योगः दुष्प्रापः इति मे मतिः | वश्यात्मना तु यतता उपायतः अवाप्तुम् शक्यः ||36||

Sloka meanings:

असंशयतात्मना- for the one with unrestrained mind
योगो दुष्प्राप इति मे मतिः –
It is difficult to attain Yoga is my belief.

वश्यात्मना तु- The one in control of his mind
यतता – if one makes an effort
शक्यो आवाप्तुं उपायतः- he can discipline it by employing appropriate means

Sloka Summary

"It is difficult to attain Yoga for the one with unrestrained mind is my belief. The one in control of his mind if one makes an effort, he can discipline it by employing appropriate means." ||36||

For attaining Dhyana Yoga, it is most important to restrain the mind.

Sloka 37

अर्जुन उवाच :

योगाच्चलित मानसः |
अप्राप्य योगसंसिद्धिं
कां गतिं कृष्ण गच्छति ||37||

स॥ हे कृष्ण ! श्रद्धया उपेतः अयतिः योगात् चलित मानसः योगसंसिद्धिम् अप्राप्य कां गतिं गच्छति |37||
Sloka meanings:

श्रद्धयोपेतो - श्रद्धया उपेतः - one with full of faith ,
अयतिः- not being able to restrain the mind
योगाच्चलित मानसः - योगात् चलित मानसः-
wavering from practice of Yoga
अप्राप्य योगसंसिद्धिं - योग संसिद्धिं अप्राप्य -
being unable to attain Yoga,
कां गतिं कृष्ण गच्छति - Krishna, what state does he attain?

Sloka Summary

"One with full of faith, (LGS) not being able to restrain the mind and wavering from practice of Yoga, being unable to attain Yoga, Krishna, what state does he attain?"||37||

One may have faith. But not having that discipline he may not attain Yoga. So, if does not attain Yoga, does all the effort put in by him go waste is the question of Arjuna.

Sloka 38

श्चिन्नाभ्रमिव नश्यति |
अप्रतिष्ठो महाबाहो
विमूढो ब्रह्मणः पथि ||38||

स॥ महाबाहो ब्रह्मणः पथि अप्रतिष्ठः विमूढः उभयविभ्रष्ठः छिन्नाभ्रं इव न नश्यतिकच्छित् ||38||

Sloka meanings:

विमूढो- one who is deluded,
ब्रह्मणः पथिः - on the path of attaining brahman.
अप्रतिष्ठः - one who is without support
उभयविभ्रष्टः - one who deviated from both
छिन्नाभ्रं इव -like a scattered clouds
नश्यति कश्चित्- does he perish?

Sloka Summary:

"One who deviated from both and who is without support and deluded on the path to Brahman, does he perish like scattered clouds?"||39||

Sloka 39

एतं मे संशयं कृष्ण
च्छेत्तु मर्हस्य शेषतः |
त्वदन्यः संशयस्यास्य
च्चेता नह्युपपद्यते ||39||

स॥ हे कृष्ण ! मे एतं संशयम् अशेषतः छेत्तुम् अर्हसि | अस्य संशयस्य छेत्ता त्वत् अन्यः न हि उपपद्यते ||39||

Sloka meanings:

एतं मे संशयं कृष्ण -
This my doubt, Oh Krishna
च्छेत्तुमर्हस्यशेषतः - छेत्तुं अर्हसि अशेषतः-
You are the one to dispel wholly.
संशयास्य छेत्तुं- अस्य संशयः छेत्तुम्
to dispel this doubt
त्वदन्यः - त्वत् अन्यः - other than you
नह्युपपद्यते - न हि उपपद्यते_
there is none. |

Sloka Summary:

"Oh Krishna, you are the one to dispel wholly this doubt. There is none better than you to dispel this doubt." ||39||

If one attains Yoga, one attains Moksha. Arjuna's question is, what happens to the one who does not attain Yoga?

Sloka 40


पार्थनैवेह नामुत्र
विनाशस्तस्य विद्यते |
न हि कल्याणकृत्कश्चित्
दुर्गतिं तात गच्छति ||40||

स॥ हे पार्थ तस्य इह विनाशः न विद्यते एव | अमुत्र न | हे तात ! कल्याणकृत् कश्चित् दुर्गतिं न गच्छति हि || 40||
Sloka meanings:

पार्थनैवेह नामुत्र - पार्थ न इह न अमुत्र
Partha neither here nor in the other world
विनाशस्तस्य (न) विद्यते - there is no ruin for him .
कल्याण कृत् - one engaged in good deeds
कश्चित् दुर्गतिं न गच्छति हि- does not meet with deplorable end.

Sloka Summary:

"Partha neither here nor in the other world there is any ruin for him. One engaged in good deeds does not meet with deplorable end." ||40||

Krishna is saying that for one who has faith (Sraddha), but does not attain Yoga because of many reasons, there is no ruin neither here nor in the other world. He adds that one who does good deeds does not meet with deplorable ends.

Sloka 41

प्राप्य पुण्यकृतां लोकान्
इषित्वा शाश्वतीः समाः।
शुचीनां श्रीमतां गेहे
योगभ्रष्ठोऽभिजायते ||41||

स॥ योग भ्रष्ठः पुण्यकृताम् लोकान् प्राप्य शाश्वतीः समाः उषित्वा शुचीनाम् श्रीमतां गेहे अभिजायते ||41||
Sloka meanings:

योग भ्रष्ठः- one who did not attain Yoga
प्राप्य पुण्यकृतां लोकान्- attaining the worlds of merit,
उषित्वा शाश्वतीः समाः- residing there for eternity,
अभिजायते - born again
शुचीनां श्रीमतां गेहे - in the house of pure and prosperous house holders.

Sloka Summary:

"The one who did not attain Yoga, attaining the worlds of merit, residing there for eternity, is born again in the house of pure and prosperous house holders." ||41||

Sloka 42

अथवा योगिनामेव
कुले भवति धीमताम् |
एतद्धि दुर्लभतरं लोके
जन्म यदीदृशम् ||42||

स॥ अथवा धीमताम् योगिनां कुले एव भवति ! ईदृशम् जन्म यत् एतत् हि लोके दुर्लभतरम् ||42||

Sloka meanings:

अथवा - or
भवति - is born
धीमताम् योगिनामेव कुले - in the family of enlightened Yogis .
ईदृशम् जन्म- That kind of birth
एतद्धि लोके दुर्लभतरम् - is indeed more difficult.

Sloka Summary:

"Or, he is born in the family of enlightened Yogis. That kind of birth is indeed more difficult." ||42||

Sloka 43

तत्र तं बुद्धि संयोगं
लभते पौर्व दैहिकम् |
यतते च ततो भूय
संसिद्धौ कुरुनन्दन ||43|

स॥ हे कुरुनन्दन ! तत्र पौर्वदेहिकं तं बुद्धिसंयोगम् लभते | ततः भूयः संसिद्धौ यतते च |43||
Sloka meanings:

तत्र – there
तं बुद्धि संयोगं लभते – he gets intellect associated with the
पौर्व दैहिकम् - the previous birth ,
ततो भूयसंसिद्धौ – Then again to attain a stage of liberation
यतते च- strives too..

Sloka Summary

"There he gets intellect associated with the previous birth. Then again he strives to attain higher stage of liberation." ||43||

Sloka 44

पूर्वाभ्यासेन तैनेव
ह्रियते ह्यवशोऽपि सः |
जिज्ञासुरपि योगस्य
शब्दब्रह्मातिवर्तते ||44||

स॥ सः अवशः अपि तेन पूर्वाभ्यासेन एव ह्रियतेहि | योगस्य जिज्ञासुः अपि शब्दब्रह्मं अतिवर्तते ||44||

Sloka meanings:

ह्यवशोऽपि सः - अवशो अपि सः
Though not in control himself
पूर्वाभ्यासेन तैनेव ह्रियते -
by the habits of the past, he is pulled (towards. Yoga).

जिज्ञासुरपि योगस्य - one who desires to know Yoga
शब्दब्रह्मातिवर्तते- goes beyond the Vedas

Sloka Summary:

"He, (who did not attain Yoga, though having faith in the earlier birth), though not in control himself
by the habits of the past, is pulled towards Yoga. One who desires to know Yoga
goes beyond the Vedas". ||44||

Sloka 45

योगी संशुद्धकिल्बिषः |
अनेक जन्म संसिद्ध
स्ततो याति परां गतिम्॥45||

स॥ प्रयत्नात् यतमानः योगीतु संशुद्धकिल्बिषः अनेक जन्म संसिद्धिः ततः परां गतिं याति ||45||

Sloka meanings:

प्रयत्नाद्यतमानस्तु - प्रयत्नात् यतमानः ( योगी) तु
One who strives hard,
संशुद्धकिल्बिषः- having been freed from sins,
अनेक जन्म संसिद्धः - attaining perfection through practice in many births
ततो याति परां गतिं- then attains the supreme goal.

Sloka Summary:

"One who strives hard, having been freed from sins, attaining perfection through practice in many births then attains the supreme goal"||45||

Sloka 46

तपस्विभ्योऽधिको योगी
ज्ञानिभ्योऽपि मतोऽधिकः |
कर्मिभ्याश्चाधिको योगी
तस्माद्योगी भवार्जुन ||46||

स॥ हे अर्जुन ! योगी तपस्विभ्यः अधिकः | ज्ञानिभ्यः अपि अधिकः मतः | योगि कर्मिभ्यः च अधिकः | तस्मात् योगी भव |46||

Sloka meanings:

तपस्विभ्योधिको योगी - तपस्विभ्यः अधिकः योगी-
Yogi is superior to ones performing austerities.
ज्ञानिभ्योऽपि मतोऽधिकः - ज्ञानिभ्यः अपि अधिकः मतः
He is superior to even the men of knowledge.
कर्मिभ्याश्चाधिको योगी - कर्मिभ्यः अपि अधिकः योगि
He is superior to men of action.
तस्माद्योगी भवार्जुन - hence O Arjuna become a Yogi.

Sloka Summary:

"Yogi is superior to ones performing austerities. He is superior to even the men of knowledge. He is superior to men of action too. Hence O Arjuna become a Yogi." ||46||

Sloka 47

योगिनामपि सर्वेषां
मद्गतेनान्तरात्मना |
श्रद्धवान् भजते यो मां
स मे युक्ततमो मतः ||47||

स॥ सर्वेषां योगिनाम् अपि यः मद्गतेन अंतरात्मना श्रद्धवान् मां भजते सः युक्ततमः (इति) मे मतिः ||47||

Sloka meanings:

योगिनामपि सर्वेषां - सर्वेषां योगिनाम् अपि
Among all Yogis too
मद्गतेनान्तरात्मना- मद्गते अन्तरात्मना
the one with his mind fixed in Me
श्रद्धवान् भजते यो मां -
the one who adores me with faith,
स मे युक्ततमो मतः -
that one is the best of Yogis.

Sloka Summary:

"Among all Yogis too, the one with his mind fixed in Me, the one who adores me with faith,
that one is the best of Yogis"||48||

"O Arjuna! the one who has faith in me and meditates on me is the greatest even among those who perform penance or those who follow the path of knowledge!!"

Krishna effectively said that everyone has to find his own path in the spiritual search. Everyone can raise himself by his own efforts.

When one sits for meditation, (LGS) one must resolve to be in that state setting aside all thoughts. It is not unlikely that the meditation is disturbed by fleeting thoughts. But the only way forward is practice which is Krishna's suggestion to Arjuna. The obstacles to meditation in the form of sleepiness and hunger for food are known. The biggest obstacle being the mind which flirts with all kinds of thoughts.

To attain steadiness in meditation one has to be disciplined in his daily life. One has to develop the attitude to face obstacles and opposition which one comes across in daily life without losing control of self. Then develop a feeling of equanimity with all contesting thoughts that crowd one. That alone lead one towards peace which in turn enhances one's ability for meditation.

There are a few aids on the way to reaching a state of Yoga where everything and everyone seem to matter equally or not at all: These are as follows.

अहिंस, सत्यं, आस्तेयं, ब्रह्मचर्यं, अपरिग्रह
शौच, संतोष, तपस्, स्वाध्याय, भगवदाराधन

||om tat sat ||